The Rite of the Holy Sacrifice of the Mass

56. Preliminary Remarks Concerning the Canon

The jubilant Hosanna, so charming for its joy, has now ceased.⁶⁶⁹669According to a rubric (Rubr. gener. Miss. tit. 20; Ritus celebr. Miss. tit. 8, n. 6), that probably has no preceptive, but only a directive character, the so-called Sanctus or Consecration candle is to be lighted on the Epistle side and to continue burning until after the Communion. This candle denotes the Eucharistic presence of the Lord and incites the faithful to devotion, love and adoration. (Cf. S. R. C. 30. Dec. 1881.) Holy silence succeeds, for the Canon begins.⁶⁷⁰670Post laudes et gratiarum actiones pro tanta gratia redemptionis nostrae, quae in illo divino mysterio agitur et commendatur, facto totius Ecclesiae silentio, in quo cessante omni strepitu verborum, sola ad Deum dirigitur intentio et devotio cordium, sociatis sibi omnium votis et desideriis, incipit sacerdos orationem fundere, qua ipsum mysterium dominici corporis et sanguinis consecratur. Sic enim oportet, ut in illa hora tam sacrae ac divinae actionis tota per Dei gratiam a terrenis cogitationibus mente separata et ecclesia cum sacerdote et sacerdos cum ecclesia spirituali desiderio intret in sanctuarium Dei aeternum et supernum... Idcirco, ut ferunt, consuetudo venit in ecclesia, ut tacite ista obsecratio atque consecratio a sacerdote cantetur (recited), ne verba tam sacra et ad tantum mysterium pertinentia vilescerent (Pseudo-Alcuin. c. 40). “There could not be a more splendid introduction, with the hymn which closes the Prefaces, to the divine rite that follows. Here we must pause; because the subject becomes too sacred for our pen; the ground upon which we are about to tread is holy, and the shoes must be loosed from the feet of him who will venture upon it.” These words of the devout Cardinal Wiseman are a serious admonition to pray and search with all humility and love, that the Lord “may lift the veil from our eyes,” and that in some degree we may be enabled to behold and understand the mysteries concealed in the Canon: for “the Lord giveth wisdom to little ones” (Ps. 18, 8).⁶⁷¹671The blessed Otto of Cambrai († 1113) writes in the Preface to his Expositio in Canonem Missae: Praesumptionis argui timeo, quod ausus sum rem difficilem contingere et extendere conatus in alta profunditate, scil. exponere Canonem altaris et probare tanta mysteria.

1. The Name, Origin and Antiquity of the Canon.⁶⁷²672The position of the Canon underwent many a change in the course of time. Until the ninth century it was in connection with the Missa quotidiana placed at the end of the cycle of the year’s feasts. After this time it was placed at the beginning of the Sacramentary, being preceded by only a heading and a very short Ordo Missae. From the eleventh century it is more frequently found in the middle of the book—between Holy Saturday and Easter Sunday. Through the Missale secundum consuetudinem curiae Romanae it obtained after the thirteenth century that place permanently. Since the Canon is the part of the Missal the most used, it has been properly placed where it is most convenient for use—that is, in the middle of the Missal. This practical feature decided its position. Moreover, said position between Holy Saturday and Easter Sunday may also indicate that the accomplishment of the Eucharistic Sacrifice according to the Ordo and Canon Missae forms the vivifying centre of the ecclesiastical year (cf. Ebner, Quellen und Forschungen S. 363 etc.). The word Canon (Κανών)⁶⁷³673Κανών originally denoted a straight staff and, therefore, the Mass rod or rule; metaphorically, then, any law, regulation or ordinance (lex, regula, norma). In ecclesiastical language the word Canon (as also the adjective canonicus) has a manifold application. Thus, for example, it designates the entire collection of inspired revelation records, in so far as they constitute an authoritative or standard rule for the faith and morals of man; then divine tradition, which likewise forms a regula fidei; also the laws of the Church and the definitions of the Councils are called κανόνες. Furthermore, canon signifies the register of saints (hence canonizatio, the reception into it), also the list of the clerics who, belonging to a certain church (οἱ ἐν κανόνι = the clerics, hence the denomination Canonici), for the most part lived in common according to a determined rule. — Actio dicitur ipse Canon, quia in eo sacramenta conficiuntur dominica. Canon vero eadem actio nominatur, quia ea est legitima et regularis sacramentorum confectio (Walafrid. Strabo c. 23). Moreover, other designations are, for example, regula, legitimum, agenda, secretum Missae, prex, mystica prex, textus canonicae precis. in ecclesiastical language has many different meanings; but here, where it serves to designate the principal portion of the Mass liturgy, it signifies the standard formula, the fixed standard, the invariable rule for the accomplishment of the essential act of Sacrifice. The Canon of the Mass, which begins after the Sanctus and ends before the Pater noster,⁶⁷⁴674The Canon is limited in the Rubr. generales (tit. 12 et 13) and in the Ritus celebr. Missam (tit. 8 et 9); but in consequence of the continued superscription in the Ordo Missae the Canon would extend from the Sanctus to the end of the Communion, that is, there would be question not only of a Canon of the Consecration, but also of a Canon of Communion; but this has never been customary. The word Canon, as a rule, is used without addition, to designate the Canon of Consecration. (Cf. Cavalieri, tom. V, c. 16, n. 1.) includes the Consecration—or Sacrificial Act, as also those prayers and ceremonies that introduce the Consecration and are most closely connected with it. It, therefore, covers the divine sacrificial act with a mystical veil and encloses it in a most precious case. As the Sacrifice which the eternal Highpriest offers on the altar to the end of ages, is and ever remains the same, so, in like manner the Canon, the ecclesiastical sacrificial prayer, in its sublime simplicity and venerable majesty, is and ever remains invariably the same; only on the greatest feasts are a few additions made in order to harmonize⁶⁷⁵675In the Communicantes and Hanc igitur. The Communicantes receives a small addition on Holy Thursday, in the Masses both of the time and in the votive ones of the Octaves of Christmas, Epiphany, Easter, Ascension and Whitsunday; likewise the Hanc igitur on Holy Thursday (as well as the Qui pridie) and during the Octaves of Easter and Whitsuntide. with the spirit and change of the ecclesiastical year.⁶⁷⁶676Ordinem precum in celebritate Missarum nullo nos tempore, nulla festivitate significamus habere diversum, sed semper eodem tenore oblata Deo munera consecrare. Quoties vero paschalis aut Ascensionis Domini vel Pentecostes aut Epiphaniae Sanctorumque Dei fuerit agenda festivitas, singula capitula diebus apta subjungimus, quibus commemorationem sanctae solemnitatis aut eorum facimus, quorum natalitia celebramus, cetera vero ordine consueto prosequimur. Quapropter et ipsius canonicae precis textum (the Canon) direximus subter adjectum, quem (Deo propitio) ex apostolica traditione suscepimus (Vigilii Papae [† 555] Epist. ad Profuturum episc. Bracarens.).

As to the origin of the Canon there is an express explanation of the Church: “Since it is befitting that holy things should be administered in a holy manner, since this Sacrifice is the most holy of all things; the Catholic Church, in order that it might be worthily and reverently offered and received, many centuries ago established the sacred Canon, so free from all error, that nothing is contained therein which does not diffuse in the highest degree a certain odor of holiness and piety and raise to God the minds of those who offer it. For it consists partly of the very words of the Lord, and partly of the traditions of the Apostles and also of the pious ordinances of holy Popes.”⁶⁷⁷677Trid. sess. 22, cap. 4. On account of the want of reliable historical testimony, we are not able to state more accurately and minutely what parts of the Canon are of Apostolic tradition and what are the later additions of holy Popes.⁶⁷⁸678Praefationem actionis, qua populi affectus ad gratiarum actiones incitatur ac deinde humanae devotionis supplicatio coelestium virtutum laudibus admitti deposcitur vel ipsam actionem, qua conficitur sacrosanctum corporis et sanguinis dominici mysterium, quamque Romani canonem, ut in pontificalibus saepius invenitur, quis primus ordinaverit nobis ignotum est.... Actio sive Canon ex eo cognoscitur maxime per partes compositus, quod nomina sanctorum, quorum ibi communio et societas flagitatur, duobus in locis posita reperiuntur.... Primam partem canonis praedicti ex eo vel maxime antiquam esse cognoscimus, quia in ea ordo apostolorum non ita est positus, sicut in emendatioribus evangeliis invenitur; quod ideo fortasse evenit, quia pars illa prius composita est, quam evangelia ad eam veritatem, quae nunc habetur apud Latinos, corrigerentur (Walafrid Strabo c. 23). Yet it is pretty certain and generally admitted, that Pope St. Gregory I. (590–604) completed the formula of the text of the Canon as we now have it.

“It is correct and a matter of fact to state that the text of the Canon of the present Roman Missal corresponds, in all that is essential, with that form in which it probably proceeded from the hands of Gregory I. and in which it was handed down in the ancient Roman Sacramentary manuscripts. This fact, however, does not exclude the view that the abundant development of the liturgy during the Middle Age, which gradually encompassed the monumental edifice of the Gregorio-Roman rite of the Mass with the exuberant growth of numerous prayers, chants and customs, did not stop entirely at the sanctuary of the Canon, but also herein gave expression to the plentifully overflowing feelings by many well meant, but not always appropriate additions. — The Roman Church has always understood to cut down to right proportions at the proper time all the superfluous accessories produced by the piety of ages, and also, whilst preserving whatever possessed any durable value, to reform the liturgy in accordance with its ancient forms. Thus amid a wealth of prayers and rites she yet preserved that strictly logical clearness and precision, which non-Catholics so greatly admire in the Roman liturgy. — Hence the many changes and additions of the text of the Canon, which were produced during the Middle Age, have disappeared partly already since the thirteenth century, and wholly since the reform of St. Pius V. in 1570.”⁶⁷⁹679Ebner, Quellen und Forschungen S. 394.

The Canon is, therefore, through its origin, antiquity and use, venerable and inviolable and sacred. If ever a prayer of the Church came into existence under the special inspiration of the Holy Ghost, it is assuredly the prayer of the Canon. It is pervaded throughout by the spirit of faith, and permeated with the sweet odor of devotion; it is a holy work, full of force and unction. Its simple language, by its pithiness and its antique and Scriptural stamp, produces a touching effect on the mind of him who prays and offers the Sacrifice; it charms the soul, just like the dimly lit ancient, venerable basilicas of the Eternal City. Is it not a pleasure and a joy to the heart, that we still utter the very same words at the altar which so many devout and holy priests throughout the entire Church and in all ages have always used in praying and offering the Sacrifice? Already in the times of the Martyrs and in the chapels of the Catacombs these prayers of the Canon of the Mass were recited and sanctified.

2. The Silent Recitation of the Canon. — The manner in which the Canon is to be recited, that is, silently, deserves special notice and explanation. It is a strict ordinance of the Church that the Canon be said silently (secreto), namely, in a voice so subdued that the celebrant may hear himself, but not be heard by those around him.⁶⁸⁰680At the ordination of a priest, all the silent prayers of Holy Mass are pronounced somewhat aloud (aliquantulum alte) by the ordaining bishop and the newly ordained co-celebrants. Ordinandi circa altare in genua provoluti disponuntur, et Episcopus quasi eos doceat Missam celebrare, lente ac paululum elata voce Secretas profert, non eas ut populus audiat, sed ut sacerdotes novissime initiati cum eo possint eas recitare, et verba consecrationis uno eodemque tempore cum Episcopo pronuntiare, ad exemplum Christi, qui voce, quae ab Apostolis audiri potuit, in ultima coena panem et vinum consecravit, ut eos, quos tunc sacerdotio initiabat, doceret consecrandi modum legitimumque ritum ad consummationem usque saeculi duraturum (Bened. XIV. De ss. Missae sacrif. l. 2, c. 23, n. 17). Historical testimonies and reasons drawn from the nature of the thing justify the most general assumption, that it has been a custom from the earliest times⁶⁸¹681In the Greek and Oriental Liturgies the words of Consecration are said in a loud and high tone of voice, whereupon the people each time by Amen (= so be it) express their faith in the real presence of Jesus Christ in the Blessed Sacrament. Cardinal Bona was of opinion, that formerly in the Western Church also all heard the sanctissima et efficacissima verba, quibus Christi corpus conficitur (Rer. liturg. l. 2, c. 13, § 1), and he presumes, that it is only since the tenth century that the silent recitation of the words of the Institution has been prescribed. But the arguments he adduces are unreliable. The very ancient Ordo Roman. II (which probably dates from the seventh or eighth century), explained by Amalarius in his Ecloga, has the following rubric: Quae (sc. Praefationem et Trisagium) dum expleverint, surgit solus Pontifex et tacite intrat in Canonem. — According to Mabillon it is prescribed in the oldest Roman Ordines, ut Pontifice Canonem recitante summum in choro teneatur silentium, et ministri perstent inclinati et silentes per totum Canonem. — Canonem non incipiebat sacerdos nisi absoluto Trisagii cantu, ut scil. clerus et populus, sacerdote Canonem submissa voce recitante, in admiratione tanti mysterii quasi stupens sileret (In Ord. Rom. comment, c. 21). to pronounce the words of Consecration, together with the Canon, in silence⁶⁸²682Cf. Lebrun, Explication de la Messe, tom. IV: Dissertation sur l’usage de réciter en silence une partie des prières de la Messe dans toutes les églises et dans tous les siècles. — Martene, De antiquis Ecclesiae ritibus, l. 1, c. 4, a. 8. — Bened. XIV., De ss. Missae sacrificio l. 2, c. 23. — Collet, Traité des saints Mystères, 2. dissertat. Sur la manière de réciter le Canon de la Messe. (excepting, of course, the case of concelebratio, formerly of frequent occurrence). Still it is not merely the Church’s scrupulous solicitude with which she preserves the original traditions in performing the Sacred Mysteries, but there are other reasons besides, weighty, indeed, that move her to adhere so earnestly to the precept, that the Canon be said in silence, and that the Eucharistic Sacrifice be enacted in speech wholly secret. We will here cite the chief reason that demonstrates not the necessity, indeed, but the expediency and appropriateness of the recitation of the Canon in silence.

a) The silent recitation of the Canon betokens the Consecration and Sacrificial Act to be an exclusively priestly function.⁶⁸³683Canon secreto agitur, eo quod haec immolatio ad solum pertinet sacerdotem (Sicard. l. 3, c. 8). The prayers of the Canon being liturgical, are, therefore, to be recited not merely mentally, but also vocally (vocaliter), that is, the words must be pronounced with the mouth. But this recitation of the Canon must be made softly, that is, be so constituted as to be inaudible to those who are around, and yet audible to the priest himself. This last circumstance is to be noticed, since it makes a difference in the recitation of the Canon and the Divine Office, for in the recitation of the latter it is not necessary that he who prays should hear himself. The silent recitation is in contrast to the loud.⁶⁸⁴684The rubrics distinguish a twofold, or threefold tone of voice—vox secreta and vox clara, alta, intelligibilis; in the middle between the two (the silent and loud pronunciation) is the vox paululum elevata, vox parum elata, vox aliquantulum elevata (voice half aloud). The expression vox submissa (= falling, lowered, low) often designates moderately loud, often also silent pronunciation. In the Middle Age the Canon was often called Secretum vel Secreta Missae, because it was recited secreto or secrete (= in silence). The word secretus (selected, set apart, separated) signifies at the same time, that the priest recites the sacrificial prayer in silence and secrecy, because in it he, in a special manner, takes the part of mediator—raised above the people and separated from sinners (segregatus a peccatoribus). Now while the loud tone of voice invites those present to join with the priest, and reminds them that the prayers are said in common, the silent recitation appropriately indicates that there is question of a mystery, which it is for the consecrated priest alone to accomplish, and not the people.⁶⁸⁵685Sacerdos quaedam dicit publice, sc. quae pertinent et ad sacerdotem et ad populum, sicut sunt orationes communes; quaedam vero pertinent ad solum sacerdotem, sicut oblatio et consecratio, et ideo, quae circa haec sunt dicenda, occulte a sacerdote dicuntur (S. Thom. 3, q. 83, a. 4 ad 6). Such is the case with respect to the Eucharistic Sacrifice. To consecrate the material elements, to offer the Body and Blood of Christ, is a priestly privilege: the congregation present can contribute nothing to the accomplishment of the Sacrificial Act. This is symbolically indicated by the silent recitation of the Canon. The priest does not here, as in the other portions of the Mass, commune with the people; he has entered into the Holy of Holies, there to commune with God alone and to pray and sacrifice for the whole Church. “Moses was alone on the top of the mountain; he conversed with God and God answered him.” Thus does the priest stand alone at the altar, when, as the representative and minister of Christ, the eternal Highpriest, he accomplishes and offers up the Holy Sacrifice for the entire Church.

b) The silent recitation of the Canon text harmonizes very beautifully with the accomplishment and the essence of the mystery of the Eucharistic Sacrifice. — The material elements are changed into the Body and Blood of Christ, without the senses perceiving it, or the created mind being able to comprehend it; the real presence and sacrificial life of the Saviour under the sacramental species is concealed beyond all discernment. In every Host there are miracles, as numerous as stars in the firmament,—yet not the slightest trace of the wonders appears externally. With all this the ecclesiastical rite harmonizes perfectly. The holy silence is quite suited to indicate and to recall the concealment and depth, the incomprehensibility and ineffableness of the wonderful mysteries that are enacted on the altar.⁶⁸⁶686The Canon is recited secreta voce ad significandum quod humana ratio nequaquam tantum mysterium plenarie capere potest (Sicard. l. 3, c. 6).

c) Silent prayer is related to religious silence, and, therefore, expresses the humility, reverence, admiration and awe wherewith the Church administers and adores the Mystery of the Altar. “The Lord is in His holy temple; let all the earth keep silence before Him!”⁶⁸⁷687Dominus in templo sancto suo: sileat a facie ejus omnis terra! (Hab. 2, 20.) The sight of the priest at the altar, communing amid profound stillness with God alone, is, therefore, also an excellent means afforded to arouse and promote in those who are present the proper dispositions, with which they should admire, adore and offer along with the priest so grand and sublime a Sacrifice. — Quam terribilis est haec hora! — thus does the deacon cry out to the people in the Syrian liturgy—“How terrible is this hour!” While the tremendous Sacrifice is being accomplished on the altar, all present should be immersed in silent contemplation and in devout meditation of the Divine Mysteries. Now, precisely this mute silence that reigns at the altar during the most sacred moments of the Sacrifice and directs attention to the mysteriousness of the sacrificial act, forms the loudest summons to enter silently into ourselves, to be recollected in mind and to stir our hearts to devotion.⁶⁸⁸688Silentium laus est quaedam, tum interna animi Deum venerantis, tum externa, quia alios excitat ad Dei laudem, dum in sacris vident tantam modestiam et religionem (Cornel. a Lapid. in Levit. 1, 17). The silent recitation of the Canon disposes⁶⁸⁹689Secretis verbis Canon pronuntiatur etiam alio respectu, videl. ut habito circumquaque silentio, ministri et circumstantes seipsos infra ipsum Canonem recolligant vimque et rationem tanti sacramenti advertant, quatenus eis proficiat (Hildeb. Turon. Expositio Missae). the faithful to interior adoration and reverent concelebration of the heavenly mysteries wherewith God so graciously favors and blesses us poor mortals.⁶⁹⁰690Silentium hoc compluribus altiori voce recitatis precibus interruptum nescio quid majestatis ac mysterii prae se fert, quod majorem venerationem conciliat, quod sacrum quendam horrorem excitat, quod devotam cordis compunctionem inspirat quodque vivo pietatis sensu adstantium animos penetrat (Languet, De vero Eccl. sensu circa sacr. cerem. usum c. 41).

d) In addition to the principal reasons quoted, it must be remarked that the foreign language and the silent recitation serve to withdraw the sacred words of the Canon from the ordinary intercourse, and to protect them against every desecration.

e) Finally, a mystical reason may be alleged. The priest at the altar is the representative and image of the praying and sacrificing Saviour. Now, as on the Mount of Olives and on the Cross, Jesus prayed not only in loud tones, but also in a low voice and in the silence of His heart to His Father, so also it is proper that the priest should even herein resemble His Divine Model, when representing and renewing the Sacrifice of the Cross.⁶⁹¹691Oratio secreta sacerdotis commemoratio quaedam est secretae orationis Christi vel in horto vel in cruce (Suarez disp. 83, sect. 1, n. 25). — The altar becomes not merely the Cross, but also the crib; for at the moment of Consecration the marvels of Bethlehem as well as those of Golgotha are renewed. Whilst deep silence pervaded all things and the night was in the midst of its course, the Almighty Word of God descended from His royal throne in heaven to the crib of Bethlehem⁶⁹²692Dum medium silentium tenerent omnia, et nox in suo cursu medium iter perageret, omnipotens Sermo tuus, Domine, a regalibus sedibus venit (Antiph. eccles.). — Cfr. Sap. 18, 14.; in like manner, does the King of Glory at the consecration come down upon the altar, amid the most profound silence.

3. The Meaning of the Prayers of the Canon. — Prayer forms the liturgical accompaniment of the Sacrifice. The Canon contains those prayers which most closely relate to the Eucharistic Sacrifice. They are oblation prayers, which refer to the Consecration; for they contain in part petitions for the blessing and consecration of the sacrificial elements, in part an offering of the Sacrificial Body and Blood of Christ, and in part supplications to obtain and to apply the fruits of the Sacrifice. As to their contents, they harmonize with the foregoing prayers of the Offertory—and we behold in them a copy of the prayers of our Divine Saviour. He lived praying and praying He died: praying He redeemed the world. The longest and the most solemn, the most fervent and touching prayer of the Lord is the one which He uttered when He was about to accomplish His Sacrifice on the Cross; it is the so-called prayer of the Highpriest.⁶⁹³693It is the most sublime prayer that ever proceeded from human lips: gentle emotion, mournful gravity and a kind of devout melancholy are diffused throughout its composition in such a degree, that it brings our Highpriest in an incomparable manner before the soul as well in the greatness of His divine liberality, as in the purity of a truly human affection,—a Highpriest, “who can have compassion on them that are ignorant and that err: because He Himself also is compassed with infirmity” (Heb. 5, 2). Cf. Oswald, Die Erlösung in Christo Jesu II, 183. He makes known therein to whom, for whom and for what purpose He would offer His sacrificial death; He supplicates for His disciples and for all who through their word would believe in Him, that is, for the entire Church Militant. He prayed thus the Father that He would deign to fill all the faithful in time and in eternity with His saving gifts: that He would preserve them here below in unity, keep them in truth and sanctify them by grace, that hereafter they might be transformed in beatitude and behold His glory.⁶⁹⁴694Hoc ut tempore sacrificii postulemus, saluberrimum habemus nostri Salvatoris exemplum, qui hoc nos in commemoratione mortis ejus poscere voluit, quod nobis ipse, verus Pontifex, morti proximus postulavit... hoc ergo nobis poscimus, cum corpus et sanguinem Christi offerimus, quod nobis poposcit, quando se pro nobis offerre dignatus est Christus (S. Fulgent. Contra Fabian. fragm. 28). — Does not this prayer of the Highpriest resound throughout the Canon of the Mass, wherein the Church expresses what gifts of grace she would draw for herself and for all her children from the Holy Sacrifice? How powerful, forcible and effective do these petitions and intercessions of the Church become, as they ascend to the throne of mercy, in union with the voice of the Blood of Christ, aye, steeped in the sacrificial cup of the redeeming Blood, which more loudly and more strongly cries to Heaven than did the blood of Abel!

With the Canon of Consecration are ushered in the holiest and most sacred moments of the Sacrificial Celebration: this part of Holy Mass, still more then than the other portions, claims attention, devotion and reverence.⁶⁹⁵695Quamvis in toto officio Missae debeat celebrans omnibus viribus suis esse attentus atque sollicitus, tamen ab exordio Canonis debet omnino recollectus consistere et mente ad divina suspensus, in quantum humana fragilitas fieri sustinet et Spiritus sancti clementia conferre dignatur, et ut talem gratiam a Deo in hac parte Missae mereatur recipere, sic tenetur ante celebrationem et postmodum vivere gratusque esse, quatenus tunc visitari atque illuminari sit dignus, nec est melior praeparatio ad celebrandum, quam ut sacerdos in omni vita sua sic conversari conetur, ut sit hujus Sacramenti condignus minister (Dion. Carthus. Exposit. Missae art. 19). The heart should be occupied only with the divine function and be to all extraneous thoughts and cares as “a garden enclosed” and “a fountain sealed up” (Cant. 4, 12). Above all, the passion and death of Christ should be devoutly meditated upon.⁶⁹⁶696Notandum per totum Canonem Dominicae passionis commemorationem potissimum actitari... Unde et ipse sacerdos per totum Canonem in expansione manuum non tam mentis devotionem quam Christi extensionem in cruce designat ... congruum est ut manus expandamus infra Canonem, hoc tamen observato, ne quid digitis tangamus praeter Domini corpus (Microl. c. 16). The Ordo Rom. XIV, c. 71 also has after the Consecration the rubric: Hic (Pontifex) ampliet manus et brachia. According to our Roman Missal, on the contrary, the celebrant says most of the prayers of the Canon before and after the Consecration extensis manibus ante pectus. (Cfr. Quarti, In Rubr. Missal. p. 2, tit. 9, sect. 1, dub. 1.) We are exhorted to this by the image of the Crucified, which is placed before the Canon, in order that the painful, bitter and bloody death of Christ may be presented to our view in a striking manner. Some persons also recognize from the circumstance that the Canon commences with the letter T a certain special and divine intercession.⁶⁹⁷697Inter Praefationem et Canonem in plerisque sacramentariis imago Christi (crucified) depingitur, ut non solum intellectus litterae, verum etiam adspectus picturae memoriam dominicae passionis inspiret. Et forte divina factum est providentia, licet humana non sit industria procuratum, ut ab ea littera T canon inciperet, quae sui forma signum crucis ostendit et exprimit in figura (Innoc. III. l. 3, c. 2). For the Tau (T) bears a resemblance to the Cross,⁶⁹⁸698There are three kinds of crosses: 1. the crux decussata, that is, the transverse cross x; 2. the crux immissa + and 3. the crux commissa T. The last form is similar to the T and is, therefore, also called the T cross. (Cf. Münz, Archäolog. Bemerkungen über das Kreuz S. 10 etc.) and, consequently, it meets us already in the prophet as the seal of the elect who are spared the chastisements of God, or as the sign of deliverance, life and salvation, which the predestined bear on their foreheads. “Go through the midst of the city, through the midst of Jerusalem,” thus says the Lord, “and mark Tau upon the foreheads of all men that sigh and mourn for the abominations that are committed in the midst thereof” (Ezech. 9, 4. — Cf. Apoc. 7, 3).